1Tim 6, 3-6 The sound words of our Lord Jesus Christ

(1Tim 6, 3-6) The sound words of our Lord Jesus Christ

[3] Whoever teaches something different and does not agree with the sound words of our Lord Jesus Christ and the religious teaching [4] is conceited, understanding nothing, and has a morbid disposition for arguments and verbal disputes. From these come envy, rivalry, insults, evil suspicions, [5] and mutual friction among people with corrupted minds, who are deprived of the truth, supposing religion to be a means of gain. [6] Indeed, religion with contentment is a great gain.

(CCC 5) "Catechesis is an education in the faith of children, young people and adults which includes especially the teaching of Christian doctrine imparted, generally speaking, in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life" (CT 18). (CCC 8) Periods of renewal in the Church are also intense moments of catechesis. In the great era of the Fathers of the Church, saintly bishops devoted an important part of their ministry to catechesis. St. Cyril of Jerusalem and St. John Chrysostom, St. Ambrose and St. Augustine, and many other Fathers wrote catechetical works that remain models for us. (Cf. CT 12). (CCC 11) This catechism aims at presenting an organic synthesis of the essential and fundamental contents of Catholic doctrine, as regards both faith and morals, in the light of the Second Vatican Council and the whole of the Church's Tradition. Its principal sources are the Sacred Scriptures, the Fathers of the Church, the liturgy, and the Church's Magisterium. It is intended to serve "as a point of reference for the catechisms or compendia that are composed in the various countries". (Extraordinary Synod of Bishops 1985, Final Report II B a, 4). (CCC 12) This work is intended primarily for those responsible for catechesis: first of all the bishops, as teachers of the faith and pastors of the Church. It is offered to them as an instrument in fulfilling their responsibility of teaching the People of God. Through the bishops, it is addressed to redactors of catechisms, to priests, and to catechists. It will also be useful reading for all other Christian faithful.

1Tim 6, 1-2 Those who are under the yoke of slavery

1Timothy 6

(1Tim 6, 1-2) Those who are under the yoke of slavery

[1] Those who are under the yoke of slavery must regard their masters as worthy of full respect, so that the name of God and our teaching may not suffer abuse. [2] Those whose masters are believers must not take advantage of them because they are brothers but must give better service because those who will profit from their work are believers and are beloved.

(CCC 2196) In response to the question about the first of the commandments, Jesus says: "The first is, 'Hear, O Israel: the Lord our God, the Lord is one; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' the second is this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these" (Mk 12:29-31; cf. Deut 6:4-5; Lev 19:18; Mt 22:34-40; Lk 10:25-28). The apostle St. Paul reminds us of this: "He who loves his neighbor has fulfilled the law. The commandments, 'You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet,' and any other commandment, are summed up in this sentence, 'You shall love your neighbor as yourself.' Love does no wrong to a neighbor; therefore love is the fulfilling of the law" (Rom 13:8-10). (CCC 2414) The seventh commandment forbids acts or enterprises that for any reason - selfish or ideological, commercial, or totalitarian - lead to the enslavement of human beings, to their being bought, sold and exchanged like merchandise, in disregard for their personal dignity. It is a sin against the dignity of persons and their fundamental rights to reduce them by violence to their productive value or to a source of profit. St. Paul directed a Christian master to treat his Christian slave "no longer as a slave but more than a slave, as a beloved brother,… Both in the flesh and in the Lord" (Philem 16).

1Tim 5, 24-25 Some people's sins are public

(1Tim 5, 24-25) Some people's sins are public

[24] Some people's sins are public, preceding them to judgment; but other people are followed by their sins. [25] Similarly, good works are also public; and even those that are not cannot remain hidden.

(CCC 680) Christ the Lord already reigns through the Church, but all the things of this world are not yet subjected to him. The triumph of Christ's kingdom will not come about without one last assault by the powers of evil. (CCC 681) On Judgment Day at the end of the world, Christ will come in glory to achieve the definitive triumph of good over evil which, like the wheat and the tares, have grown up together in the course of history. (CCC 682) When he comes at the end of time to judge the living and the dead, the glorious Christ will reveal the secret disposition of hearts and will render to each man according to his works, and according to his acceptance or refusal of grace.

1Tim 5, 23 Have a little wine for the sake of your stomach

(1Tim 5, 23) Have a little wine for the sake of your stomach
[23] Stop drinking only water, but have a little wine for the sake of your stomach and your frequent illnesses.

(CCC 2288) Life and physical health are precious gifts entrusted to us by God. We must take reasonable care of them, taking into account the needs of others and the common good. Concern for the health of its citizens requires that society help in the attainment of living-conditions that allow them to grow and reach maturity: food and clothing, housing, health care, basic education, employment, and social assistance. (CCC 2289) If morality requires respect for the life of the body, it does not make it an absolute value. It rejects a neo-pagan notion that tends to promote the cult of the body, to sacrifice everything for it's sake, to idolize physical perfection and success at sports. By its selective preference of the strong over the weak, such a conception can lead to the perversion of human relationships. (CCC 2290) The virtue of temperance disposes us to avoid every kind of excess: the abuse of food, alcohol, tobacco, or medicine. Those incur grave guilt who, by drunkenness or a love of speed, endanger their own and others' safety on the road, at sea, or in the air.

1Tim 5, 22 Do not lay hands too readily on anyone

(1Tim 5, 22) Do not lay hands too readily on anyone
[22] Do not lay hands too readily on anyone, and do not share in another's sins. Keep yourself pure.

(CCC 1577) "Only a baptized man (vir) validly receives sacred ordination" (CIC, can. 1024). The Lord Jesus chose men (viri) to form the college of the twelve apostles, and the apostles did the same when they chose collaborators to succeed them in their ministry (Cf. Mk 3:14-19; Lk 6:12-16; 1 Tim 3:1-13; 2 Tim 1:6; Titus 1:5-9; St. Clement of Rome, Ad Cor. 42, 4; 44, 3: PG 1, 292-293; 300). The college of bishops, with whom the priests are united in the priesthood, makes the college of the twelve an ever-present and ever-active reality until Christ's return. The Church recognizes herself to be bound by this choice made by the Lord himself. For this reason the ordination of women is not possible (Cf. John Paul II, MD 26-27; CDF, declaration, Inter insigniores: AAS 69 (1977) 98-116). (CCC 1578) No one has a right to receive the sacrament of Holy Orders. Indeed no one claims this office for himself; he is called to it by God (Cf. Heb 5:4). Anyone who thinks he recognizes the signs of God's call to the ordained ministry must humbly submit his desire to the authority of the Church, who has the responsibility and right to call someone to receive orders. Like every grace this sacrament can be received only as an unmerited gift. (CCC 1579) All the ordained ministers of the Latin Church, with the exception of permanent deacons, are normally chosen from among men of faith who live a celibate life and who intend to remain celibate "for the sake of the kingdom of heaven" (Mt 19:12). Called to consecrate themselves with undivided heart to the Lord and to "the affairs of the Lord" (1 Cor 7:32), they give themselves entirely to God and to men. Celibacy is a sign of this new life to the service of which the Church's minister is consecrated; accepted with a joyous heart celibacy radiantly proclaims the Reign of God (Cf. PO 16).

1Tim 5, 18-21 Doing nothing out of favoritism

(1Tim 5, 18-21) Doing nothing out of favoritism

[18] For the scripture says, "You shall not muzzle an ox when it is threshing," and, "A worker deserves his pay." [19] Do not accept an accusation against a presbyter unless it is supported by two or three witnesses. [20] Reprimand publicly those who do sin, so that the rest also will be afraid. [21] I charge you before God and Christ Jesus and the elect angels to keep these rules without prejudice, doing nothing out of favoritism.

(CCC 1567) "The priests, prudent cooperators of the episcopal college and its support and instrument, called to the service of the People of God, constitute, together with their bishop, a unique sacerdotal college (presbyterium) dedicated, it is true, to a variety of distinct duties. In each local assembly of the faithful they represent, in a certain sense, the bishop, with whom they are associated in all trust and generosity; in part they take upon themselves his duties and solicitude and in their daily toils discharge them" (LG 28 § 2). Priests can exercise their ministry only in dependence on the bishop and in communion with him. The promise of obedience they make to the bishop at the moment of ordination and the kiss of peace from him at the end of the ordination liturgy mean that the bishop considers them his co-workers, his sons, his brothers and his friends, and that they in return owe him love and obedience. (CCC 1595) Priests are united with the bishops in sacerdotal dignity and at the same time depend on them in the exercise of their pastoral functions; they are called to be the bishops' prudent co-workers. They form around their bishop the presbyterium which bears responsibility with him for the particular Church. They receive from the bishop the charge of a parish community or a determinate ecclesial office.

1Tim 5, 17 Presbyters deserve double honor

(1Tim 5, 17) Presbyters deserve double honor

[17] Presbyters who preside well deserve double honor, especially those who toil in preaching and teaching.

(CCC 1408) The Eucharistic celebration always includes: the proclamation of the Word of God; thanksgiving to God the Father for all his benefits, above all the gift of his Son; the consecration of bread and wine; and participation in the liturgical banquet by receiving the Lord's body and blood. These elements constitute one single act of worship. (CCC 1409) The Eucharist is the memorial of Christ's Passover, that is, of the work of salvation accomplished by the life, death, and resurrection of Christ, a work made present by the liturgical action. (CCC 1410) It is Christ himself, the eternal high priest of the New Covenant who, acting through the ministry of the priests, offers the Eucharistic sacrifice. And it is the same Christ, really present under the species of bread and wine, who is the offering of the Eucharistic sacrifice. (CCC 1411) Only validly ordained priests can preside at the Eucharist and consecrate the bread and the wine so that they become the Body and Blood of the Lord. (CCC 1495) Only priests who have received the faculty of absolving from the authority of the Church can forgive sins in the name of Christ. (CCC 1467) Given the delicacy and greatness of this ministry and the respect due to persons, the Church declares that every priest who hears confessions is bound under very severe penalties to keep absolute secrecy regarding the sins that his penitents have confessed to him. He can make no use of knowledge that confession gives him about penitents' lives (Cf. CIC, can. 1388 § 1; CCEO, can. 1456). This secret, which admits of no exceptions, is called the "sacramental seal," because what the penitent has made known to the priest remains "sealed" by the sacrament. (CCC 1530) Only priests (presbyters and bishops) can give the sacrament of the Anointing of the Sick, using oil blessed by the bishop, or if necessary by the celebrating presbyter himself.